i have a question
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well im not a buddhist. im a freethinker. im curious about the phrase "na mo or mi tor phor" ive been to funerals, temples they are using this phrase. wat does it mean actually? does it mean peace or calm?
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It is an ancient Indian Sanskrit Dialect , which does not used just in Funeral
Namo means homage
A - Negative
Mi tuo - Limit to life and blessings
Altogether when used means
Homage to the Buddha of Limitless Light ,longevity and Blessing
Who is this Buddha ?
it is Amitabha (in Sanskrit)
which is the Indian Original word
to wish ppl Namo Amituofo or Namo Amitabha means to give ppl our sincere blessing
used in Funeral to hope the deceased will be born in the Western Paradise of
Amitabha
Perhaps SinweiY and The Eternal Now can add on ......
It is a most beautiful kind of blessing give to any person ,from the Mahayana Buddhism .
In the Republican China in 1911 -1949 , Venerable Taixu write a book on Explaining the name Namo Amitabha to the elite and scholar , this becomes a new wave of Buddhism awakening in china
.
for info on this Buddha , just take a look at this website
http://manjushri.acumaestro.com/BUDDHA/Blist.html
http://www.purifymind.com/AmitabhaSutra.htm
whereas the Buddhaland of other is hard to seek rebirth in,the Holy Land of Amitabha is easy , comes by recitation of the Holy Name Namo Amitabha and deep belief and faith in Buddhism ... -
ah i see. thank you. god bless youOriginally posted by bohiruci:It is an ancient Indian Sanskrit Dialect , which does not used just in Funeral
Namo means homage
A - Negative
Mi tuo - Limit to life and blessings
Altogether when used means
Homage to the Buddha of Limitless Light ,longevity and Blessing
Who is this Buddha ?
it is Amitabha (in Sanskrit)
which is the Indian Original word
to wish ppl Namo Amituofo or Namo Amitabha means to give ppl our sincere blessing
used in Funeral to hope the deceased will be born in the Western Paradise of
Amitabha
Perhaps SinweiY and The Eternal Now can add on ......
It is a most beautiful kind of blessing give to any person ,from the Mahayana Buddhism .
In the Republican China in 1911 -1949 , Venerable Taixu write a book on Explaining the name Namo Amitabha to the elite and scholar , this becomes a new wave of Buddhism awakening in china
.
for info on this Buddha , just take a look at this website
http://manjushri.acumaestro.com/BUDDHA/Blist.html
http://www.purifymind.com/AmitabhaSutra.htm
whereas the Buddhaland of other is hard to seek rebirth in,the Holy Land of Amitabha is easy , comes by recitation of the Holy Name Namo Amitabha and deep belief and faith in Buddhism ... -
after reading the basic, here's from a deeper meaning persecptive:
A------represent All Buddhas of the Ten Directions.
Mi------represent all Bodhisattvas, Pratyekabuddha, Arahat and sangha community.
Tuo------represent the Great, Smaller, Vajra, 84000 dharani mantra secret dharma.
fo------cause: is Bhiksu Dharmakara's 48 vows.
effect: is dharmadhatu dharmakaya(Truth Body) A--represent the Billiant Bright Essence dharmakaya Embodiment Body. Mi--represent Brilliant Ability/usage. Tuo--represent the combination image of Dharmakaya and it's Abilities. Fo--represent the Ten Virtue Titles of Buddha.
moreover:
Namo--have ten significants------(1.deep faith. 2.sincere vow. 3.real ability. 4.welcoming. 5.reverence. 6.bow. 7.refuge. 8.returning. 9.beseech. 10.Quickly attain Buddhahood for the sake of all beings in the ten directions. )
A--------------is----------Brilliant Emptiness Gate.
Mi--------------is----------Brilliant Existence Gate.
Tuo--------------is----------Encompassing All gates.
Fo--------------Infinity Life----is Great Nirvana, Diamond Samathi/concentration.
http://www.bonze.com.cn/Article/sss/sssrenwu/200502/1274.html
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"god bless you" to a buddhist?Originally posted by anhydrouscoppersulphate:ah i see. thank you. god bless you -
ya , you are right ....that is the Huayen perspective of AmitabhaOriginally posted by sinweiy:after reading the basic, here's from a deeper meaning persecptive:
A------represent All Buddhas of the Ten Directions.
Mi------represent all Bodhisattvas, Pratyekabuddha, Arahat and sangha community.
Tuo------represent the Great, Smaller, Vajra, 84000 dharani mantra secret dharma.
fo------cause: is Bhiksu Dharmakara's 48 vows.
effect: is dharmadhatu dharmakaya(Truth Body) A--represent the Billiant Bright Essence dharmakaya Embodiment Body. Mi--represent Brilliant Ability/usage. Tuo--represent the combination image of Dharmakaya and it's Abilities. Fo--represent the Ten Virtue Titles of Buddha.
moreover:
Namo--have ten significants------(1.deep faith. 2.sincere vow. 3.real ability. 4.welcoming. 5.reverence. 6.bow. 7.refuge. 8.returning. 9.beseech. 10.Quickly attain Buddhahood for the sake of all beings in the ten directions. )
A--------------is----------Brilliant Emptiness Gate.
Mi--------------is----------Brilliant Existence Gate.
Tuo--------------is----------Encompassing All gates.
Fo--------------Infinity Life----is Great Nirvana, Diamond Samathi/concentration.
http://www.bonze.com.cn/Article/sss/sssrenwu/200502/1274.html
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At the direction of the setting sun (i.e West), passing ten billion Buddha lands, there is a place without sufferings and completely blissful Buddha Land, called Sukhavati (ji le shi jie). A person may seek rebirth in Pure Land through Amitabha recitation. Pure Land is not a heaven, although it is a wonderful place, its main purpose is a place for cultivation and attaining Buddhahood. The teacher of Sukhavati is Amitabha Buddha.
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this is interesting, that i've roughly translated from the same site. it say the difference between east PL and west PL.
2 kinds of Title of Buddha:
Common titles of Buddha: Are divided into Ten.
http://web.singnet.com.sg/~alankhoo/DharmaRealm.htm#Buddha
Special titles of Buddha: Are divided into Two.
1. East : Are divided into Three. 1) Vairocana 2) Rocana 3) Shakyamuni¡
2) West : Amitabha--Dharmakaya are the same, different are the Nirmanakaya/Manifestation bodies , each carry infinity virtue.
2 kinds of EmBody of Buddha:
East : basically are Three.
Two kinds of Dharmakaya: 1) Dharma noumenon kaya£ 2) Dharma phenomena kaya.
Two kinds of Sambhogakaya : 1) Self usage 2)Others usage
Two kinds of Nirmanakaya : 1) Perfect bodies(ie 32 marks, historical Shakyamuni Buddha) 2) imperfect bodies (eg Grand Master Shan Dao).
West : Amitabha---Dharmakaya is the same as the east, but the Nirmanakaya is different. the Nirmanakaya is also equally to Dharmakaya. as even the imperfect bodies are able to redirect beings of infinity world into Buddha remembrance and lead them into western PL.
2 kinds of Abode:
East : 4 abodes are seperated, upper are able to see the lower, lower are not able to see the upper.
West : 4 abodes are inter-fused, upper and lower can see each other.
2 kinds of deliverance area:
East : Dharmakaya and Sambhogakaya can deliver All ten directions.
while Nirmanakaya 1) perfect Nirmanakaya can deliver a Buddha-land 2) imperfect Nirmanakaya deliverance are limited.
West : All triple kayas can equally deliver All ten directions, for beings who are mindful of Buddha, like a big magnet , they are able to deliver them when the time is reaped.
2 kinds of cultivating cause
East : 4 teachings to cultivating cause, have many hinderance.
Collective---Like a lotus newborn, properly upgrade the 2 vehicles and unite the dully rooted bodhisattva.
Common---properly upgrade the junior bodhisattvas, and unite the 2 vehicles.
Special---properly upgrade the dully rooted bodhisattva of other doors, that have strong doubts.
Complete---Complete faiths, Complete realisation, Complete cultivation, Complete verification, properly upgrade the well-established bodhisattvas, doubts are light, Self-power cultivating, which is difficult.
West : teachings are inter-blending, Other-power cultivation, easy of the easy, lowest inferior grade when rebirth, in a single life attain Buddhahood, let along the medium or upper grades.
6 kinds of attaining Buddhahood:
-Principle based Buddha : All beings have Buddha-nature, as long as one have a mind, one's surely to be a Buddha.
-Title based Buddha : Acknowledge the self mind is Buddha, immediately enter the position.
-Contemplation based Buddha : Practice according to teachings, sever one's karma.
-One after another based Buddha : Sever delusions, Sever afflictions, Sever ignorance.
-Gradually verifing based Buddha : Gradually Sever 1 to 41 levels of ignorance
-Final based Buddha : Completely attain the Bodhi Nirvana.
2 kinds of great vow:
Ten Great Vows; 48 great vows.
Two kinds of Proper retribution of Buddha
East : Triple kayas rebirth into the 4 abodes are seperated.
West : Triple kayas are without hindrances. All 4 abodes are brilliantly adored.
Attain the welcoming of Buddha, Nine grade rebirth, reaching the 3 non-retrogression, Buddhahood in one-life-time.
Lower 3 grades ---Pure Abode of Good people and good Saints living together.
Medium 3 grades---Pure Temporary Abode with residue of Not Knowing.
Higher 3 grades----Pure Abode of Permanent Reward & Pure Abode of Eternal Light and Tranquillity.
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an eternal now: baseless accusations and insults on bodhiruci with no explanation or reasoning = spam = deleted
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After Shakyamuni's passing, differences in intepretation of his teachings became increasingly prominent within the Buddhist Order & this led to the division of the Buddhist Order into many schools. Each school beagn to assert the validity if its teaching respectively & this gave rise to a state of confusion.
In this way, the 3 periods of the Former, Middle & Latter Days of the Law is the process by which the correct way of Buddhist practice change with the passage of time.
Varying theories on the 3 periods have been established since the past. 1 theory explains that the Former & Middle Days each last 500 years after the Buddha's passing & following these periods is the Latter Day of the Law. Another theory explains that the Former Day lasts 500 years, the Middle Day 1000 years & following that is the Latter Day of the Law. 1 other theory based on the teachings of the Great Collection sutra expounds that the Former & Middle Days each lased 1 millennium & the period following this is called the Latter Day.
The "Buddhist Concepts Viewed in Light of the Mahayana" authored by Hui Yuan (523-592) of Chingying-ssu temple in China discusses the Buddha's teaching, practice & proof in terms of each of the 3 periods of the Former, Middle & Lattter Days of the Law. It is stated here that the Former Day of the Law is an age where the Buddha's correct teaching, its correct practice & the proof of attaining enlightenment through this teaching & practice are prevalent. The Middle Day of the Law refers to an "age of formality". Thus, it is an age where the teaching & practice still prevails but there will no longer be any proof; & Buddhist practice will become increasingly formalized. The Latter Day of the Law refers to an "age where the pure Law will be lost". In this age, only the teaching remains but not the practice. Needless to say, no proof can be manifested without any practice.
However, the above transition of the "teaching, practice & proof" refers to Hinayana Buddhism. In the case of Mahayana Buddhism, its teaching, practice & proof are still prevalent in the Middle Day of the Law. However, in the Latter Day of the Law, only its teaching & practice remains & therefore, no proof will be manifested. Only the teaching, practice & proof of the Lotus Sutra will be prevail in the Latter Day of the Law.
So in other words, this reciting of this "na mo or mi tor phor" wouldn't have any effect at all already. -
Na Mo A Mi Tuo Fo is a symbolic representations all Buddhas from all immeasurable worlds. It actually represents all immeasurables of the immeasurables.
In a perfect state, there are NO
>RIGHT and WRONG.
>You and I.
>NEAR and FAR.
>BIG and SMALL.
>PAST, PRESENT and FUTURE.
>Differentiation of Buddhas
Everything is COMPLETE. Everything is ONE. I begin to understand a little better why Monks in Kong Fu serial always say "Na Mo A Mi Tuo Fo", because be it right or wrong it sum up to just ONE, which is A Mi Tuo Fo. It is to reach a higher spiritual state which will not confining oneself to the law of opposite polarity.
It is common to hear that Na Mo A Mi Tuo Fo is the immeasurable light(space and wisdom) and immeasurable lifeforce(time). Becaue, it is at this time (ONE time), Amitabha is delivering teachings at Pure Land where this land has immeasurable light and immeasureable lifespan or lifeforce(time).
Amitabha. -
Originally posted by Spirit of Fire:
contradicting. AS we purelanders still witness or have PROOF of the works of Namo Amituofo as till today, recording in Jing Tu Sheng Xian Lu(Sages of Pureland Rebirth). You'll have to showme your proof.
However, in the Latter Day of the Law, only its teaching & practice remains & therefore, no proof will be manifested. Only the teaching, practice & proof of the Lotus Sutra will be prevail in the Latter Day of the Law.
So in other words, this reciting of this "na mo or mi tor phor" wouldn't have any effect at all already.
1000 years was the Orthodox Dharma and another 1000 was the Dharma Image/Semblance Age. we are now in the Dharma-Ending Age of 10000 years.
In the Orthodox Dharma age, ppl who practice precept can attain enlightenment. while in the Dharma Image/Semblance Age, ppl who practice ch'an are more prompt to attain enlightenment. But now in the Dharma ending, ppl who practice pureland are more prompt to attain 'fruition'.
The Dharma-Ending Age is the last of the Three Ages of Dharma, during which the understanding and practice of the Buddha-dharma gradually declines and finally disappears. The Three Ages are 1) the Orthodox Dharma Age, 2) The Dharma Image/Semblance Age, and 3) the Dharma-Ending Age.
"The era when the Buddha dwelled in the world was called the Orthodox Dharma Age. At that time the Buddha taught the Dharma, and there were genuine Arhats and great Bodhisattvas; the sages were dwelling in the world. The Orthodox Dharma Age lasted for one thousand years. The Dharma-Image Age followed--after the Buddha entered nirvana. During this period, people who cultivated the Way were few; those who were attached to external appearances were many. People stressed the creation of Buddha-images and many were made, but genuine cultivators were few.
"After the Dharma-Image Age came the Dharma-Ending age. The Orthodox Dharma Age lasted for one thousand years. The DharmaÄ Image Age lasted another one thousand years. That is two thousand years in all. The Dharma-Ending age continues for ten thousand years. We are now living in the Dharma-Ending Age. What does the phrase 'Dharma-ending' mean? It means that the Dharma has nearly come to an end and is about to disappear. The 'disappearance' of the Buddhadharma involves disappearance of faith in the Buddha. In the Dharma-Ending Age living beings' faith in the Buddha is not firm. When the Buddha dwelled in the world,peoples' faith was so firm that if you held a person at knife-point and threatened his life saying, 'Renounce your belief in the Buddha or I'll murder you,' he would rather die than surrender his belief. . . .
http://online.sfsu.edu/%7Erone/Buddhism/BuddhistDict/BDD.html
By the way there're 3 One-Buddha Vehicle Sutras that are higher than Mahayana/Great Vehicle. There are Brahma Net Sutra, Avatamsaka Sutra and Lotus Sutra. All three are for Buddhas. Pureland School practice Avatamsaka Sutra btw.
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Your explanation is based from which source , and you have the tendency to slander Buddha Amitabha ....beware .Originally posted by Spirit of Fire:After Shakyamuni's passing, differences in intepretation of his teachings became increasingly prominent within the Buddhist Order & this led to the division of the Buddhist Order into many schools. Each school beagn to assert the validity if its teaching respectively & this gave rise to a state of confusion.
In this way, the 3 periods of the Former, Middle & Latter Days of the Law is the process by which the correct way of Buddhist practice change with the passage of time.
Varying theories on the 3 periods have been established since the past. 1 theory explains that the Former & Middle Days each last 500 years after the Buddha's passing & following these periods is the Latter Day of the Law. Another theory explains that the Former Day lasts 500 years, the Middle Day 1000 years & following that is the Latter Day of the Law. 1 other theory based on the teachings of the Great Collection sutra expounds that the Former & Middle Days each lased 1 millennium & the period following this is called the Latter Day.
The "Buddhist Concepts Viewed in Light of the Mahayana" authored by Hui Yuan (523-592) of Chingying-ssu temple in China discusses the Buddha's teaching, practice & proof in terms of each of the 3 periods of the Former, Middle & Lattter Days of the Law. It is stated here that the Former Day of the Law is an age where the Buddha's correct teaching, its correct practice & the proof of attaining enlightenment through this teaching & practice are prevalent. The Middle Day of the Law refers to an "age of formality". Thus, it is an age where the teaching & practice still prevails but there will no longer be any proof; & Buddhist practice will become increasingly formalized. The Latter Day of the Law refers to an "age where the pure Law will be lost". In this age, only the teaching remains but not the practice. Needless to say, no proof can be manifested without any practice.
However, the above transition of the "teaching, practice & proof" refers to Hinayana Buddhism. In the case of Mahayana Buddhism, its teaching, practice & proof are still prevalent in the Middle Day of the Law. However, in the Latter Day of the Law, only its teaching & practice remains & therefore, no proof will be manifested. Only the teaching, practice & proof of the Lotus Sutra will be prevail in the Latter Day of the Law.
So in other words, this reciting of this "na mo or mi tor phor" wouldn't have any effect at all already. -
Even though this is the dharma ending age, it is still possible to become enlightened. There are many people who still attain enlightenment nowadays.
'Dharma Ending Age' is taught by the Buddha so that we will work HARDER towards enlightenment... not as an excuse for us to lose confidence in our path towards enlightenment.
Furthermore, the last signs of Dharma Ending Age has not appeared: the disappearance sutras (Shurangama Sutras is first to disappear, the sutra of Amitabha is the last to survived) and at the last days - the Sangha disappears. This marks the very end of dharma. However, the true dharma still exists today and everyone still has a chance to attain enlightenment.
The practise of Pure Land will work for people of ANY kind of capacities... so it is wrong to say that the Pure Land method will no longer work. It is the last dharma to be practised in the dharma ending age when all other sutras disappear! The Buddha taught the Pure Land method was taught to extend the dharma sasana for another 100 years out of compassion! (although I am not exactly a Pure Land sect practitioner), but please refrain from posting sectarian comments. -
All schools are VALIDOriginally posted by Spirit of Fire:After Shakyamuni's passing, differences in intepretation of his teachings became increasingly prominent within the Buddhist Order & this led to the division of the Buddhist Order into many schools. Each school beagn to assert the validity if its teaching respectively & this gave rise to a state of confusion. as long as they are based on Buddha's teachings and the dharma seals.
Originally there were no sects. But then great masters started sects to focus on their practise and dharma doors. All 84000 dharma doors lead to the same goal... foolish and ignorant people get involved with sectarianism. -
To add in the point about the "Larger Amitabha Sutra" that will last for 100 years more after all other Sutras have perished, i shall quote from it:
To reveal the true teaching: It is the Larger Sutra of the Buddha of Immeasurable Life. The central purport of this sutra is that Amida, by establishing the incomparable Vows, has opened wide the dharma-storehouse, and full of compassion for small, foolish beings, selects and bestows the treasure of virtues. [The sutra further reveals that] Sakyamuni appeared in this world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with this benefit that is true and real. Thus, to teach the Tathagata's Primal Vow is the true intent of this sutra; the Name of the Buddha is its essence.
How is it known that [this sutra] was the great matter for which Sakyamuni appeared in the world? The Larger Sutra states:
(from the Kyogyoshinsho http://www.shinranworks.com/majorexpositions/kgssI-1_7.htm#teaching)
[Ananda asked,] "Today, World-honored one, your sense organs are filled with gladness and serenity. Your complexion is pure. Your radiant countenance is majestic, like a luminous mirror in which clear reflections pass unobstructed. Your lofty features are resplendent, surpassing all words or measure. Never before have I beheld your lineaments as sublime as they are now. Indeed, Great Sage, I have thought to myself: Today, the World-honored one abides in the dharma most rare and wondrous. Today, the Great Hero abides where all Buddhas abide. Today, the World's Eye abides in the activity of guide and teacher. Today, the Preeminent one of the world abides in the supreme enlightenment. Today, the Heaven-honored one puts into practice the virtue of all Tathagatas. The Buddhas of the past, future and present all think on one another. Do not you, the present Buddha, also think on all the other Buddhas now? Why does your commanding radiance shine forth with such brilliance?
Then the World-honored one said to Ananda, "Did devas so instruct you that you ask this, or do you inquire of my noble mien out of your own wisdom?"
Ananda replied to the Buddha, "No deva came to teach me; I ask this myself, simply from what I observe."
The Buddha said, "Well spoken, Ananda! Your question is excellent. You ask this insightful question having summoned up deep wisdom and true and subtle powers of expression, and having turned tender thoughts to all sentient beings. In his boundless compassion, the Tathagata is filled with commiseration for the beings of the three realms. I have appeared in the world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with the benefit that is true and real. Rare is it to encounter and rare to behold a Tathagata, even in countless millions of kalpas. It is like the blossoming of the udumbara, which seldom occurs. This question you now ask will bring immense benefit; it will enlighten the minds of all devas and human beings. Know, Ananda, that the perfect enlightenment of the Tathagata is immeasurable in its wisdom and vast in its guidance of beings to enlightenment. His insight knows no impediments; nothing can obstruct it."
From the Sutra itself:The Buddha said to Maitreya, "If there are people who hear the Name of that Buddha, rejoice so greatly as to dance, and remember him even once, then you should know that they have gained great benefit by receiving the unsurpassed virtue. For this reason, Maitreya, even if a great fire were to fill the universe of a thousand million worlds, you should pass through it to hear this sutra, to arouse joyful faith, to uphold and chant it, and to practice in accordance with its teachings. This is because there are many bodhisattvas who wish to hear this teaching but are still unable to do so. If there are sentient beings who have heard it, they will attain the Stage of Non-retrogression for realizing the highest Enlightenment. This is why you should single-heartedly accept in faith, uphold and chant this sutra, and practice in accordance with its teaching."
Gassho
The Buddha further said, "I have expounded this teaching for the sake of sentient beings and enabled you to see Amitayus and all in his land. Strive to do what you should. After I have passed into Nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.
The Buddha said to Maitreya, "It is difficult to encounter and behold Tathagata when he is in this world. Difficult of access, difficult to hear are the Buddhas' teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the Paramitas. Difficult too is it to meet a good teacher, to hear the Dharma and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, and thus have I taught my Dharma. You must receive it and practice it by the method prescribed."